September 2026 - On Purpose

24Sep

On Purpose

by Roderick Barnes Discipleship, Evangelism, Missional Living

Introduction

We make decisions every day about what deserves our time, whom we will trust, and what kind of people we hope to become. In college, those decisions can feel especially urgent. We choose a major, pursue relationships, and prepare for a career. Yet beneath those choices lies a question that reaches further than graduation: Who will have the authority to direct my life?

In the Gospel of Matthew, Jesus brings that question into focus. He asks His disciples who they believe He is, calls them to follow Him, and teaches them what following Him requires. As they walk with Him, they discover that His purposes reach into their ambitions, challenge their assumptions about other people, and extend far beyond the boundaries of their familiar world.

Our first message, The Commitment (Matthew 16:13–27), begins with Peter’s confession that Jesus is the Christ, the Son of the living God. But Peter soon discovers that confessing Jesus’ identity and accepting Jesus’ direction are not the same thing. The Lord he rightly identifies announces a cross he strongly resists. Jesus then calls every disciple to surrender the right to govern life independently of Him.

Our second message, The Commandment (Matthew 9:1–13), shows us the mercy that must shape that surrendered life. The One who commands us to love God and our neighbor demonstrates His heart toward people burdened by sin and dismissed by others. He forgives, calls Matthew to follow Him, and shares a table with sinners. In His company, we learn to see people as those He came to call and restore.

Our final message, The Commission (Matthew 28:16–20), brings us before the risen Jesus. The disciples gathered there are still imperfect, and some doubt. Yet Jesus entrusts them with making disciples of all nations, grounding their mission in His authority and sustaining it with His presence.

The movement of these messages is from confession to commitment, from commitment to compassion, and from compassion to commission. Together, they show how recognizing who Jesus is reshapes whose purposes we pursue, how we treat people, and what we do with the life He has entrusted to us.

The Great Commitment

The Great Commitment (Matthew 16:13-27)

¹³When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” ¹⁴So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” ¹⁵He said to them, “But who do you say that I am?” ¹⁶Simon Peter answered and said, “You are the Christ, the Son of the living God.” ¹⁷Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.

¹⁸And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. ¹⁹And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” ²⁰Then He commanded His disciples that they should tell no one that He was Jesus the Christ.

²¹From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. ²²Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” ²³But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.”

²⁴Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. ²⁵For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. ²⁶For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? ²⁷For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.

The Revelation of the Person (Matthew 16:13-17) – We are now nearing the end of Jesus’ endeavor (1) to make fishers of men, (2) to make known the will of God through signs and teaching, and (3) to call the Jews to Himself and the mission of God in the world. By this time His offer of the kingdom has been rejected by the leaders of the people and His attempts to reveal the will of God have been largely misunderstood or ignored by the multitudes. Jesus reveals the state of his efforts through an assessment. Using a few questions he uncovers the great lack of understanding among the masses, the insights of the men he has been mentoring, the reason why some have realized the truth, and who he really is.

When Jesus asks his disciples about the crowds comprehension of his identity, he is not getting the information for Himself. He knows all men and has no need that anyone should testify of what was in man; he is asking for the sake of the disciples. In their answers it becomes clear that the multitudes are not getting it. “Some say you are John the Baptist.” But, by this time John the Baptist is dead. Furthermore this does not make sense when we consider that Jesus and John were contemporaries. Indeed sometimes they were in the same place at the same time. So, how could men say this? The answer is both appalling and simple; they do not get it. Others were saying that Jesus was Elijah. They saw in the ministry of the Son of Man the fulfillment of prophecies saying that Elijah would return before the coming of the Messiah. Jesus, like the Elijah of old, called people to repentance and was mighty in deed. But saying that Jesus is Elijah was to either be ignorant of the message of John the Baptist or to reject it. John said that Jesus was the Son of God and the Lamb of God who takes away the sin of the world. Whether they did not know what John had said or missed that Jesus taught with an authority befitting the Christ, they reason is the same. They do not get it.

Finally, some said that Jesus was Jeremiah or one of the prophets (Luke 9:19). Although there were prophecies foretelling a time when Elijah would come to prepare the way before the Christ, nothing in the Law or the Prophets said that Jeremiah was coming back. This theory seems to be the outworking of a misreading of extrabiblical material (2 Maccabees 15:12-16; 2 Maccabees 2:4-8). In any case, what becomes obvious is that there not only are the people not getting it, some are farther from getting it than others.

The question is a catalyst for comprehension and a tool for pushing insights into the heads of his disciples. Jesus wanted his men to marvel at what had not happened in the multitude. He wanted his closest and hand-picked followers to realize that among men there was a range of misunderstanding about His identity. Through the inquiry he instigates seeing that the people cannot see.

And their Rabbi is not done. He wants them to observe another thing, to acknowledge and appreciate the grace of God on their lives, and know why they know what others do not. That there is a significant difference between the disciples and the crowd is already known to Jesus. He wants them to know it as well. Do not miss the But of Matthew 16:15. Through the conjunction the disciples are presented a contrast, an lack likeness, and a dissimilitude. All the disciples are given the question, “But who do you say that I am?”

It should come as no surprise that Peter responded for the rest of the disciples. He was created and called to lead the other men. His nature is to step up, to speak up, and to get out of the boat. That is what he is doing now and will continue to do throughout his life. Hear the answer of the big fisherman: You are the Christ, the Son of the living God. And now comes the assessment and explanation of Peter’s understanding and explanation: Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven.

If they have considered the answer to the prior question they can readily appreciate what Jesus says about Peter’s understanding. They were supposed to see that the crowds of people from all walks of life were not able to to make sense of what they were seeing in Jesus. But somehow Peter did. Why? The answer is that Peter or Simon Bar-Jonah is blessed. Flesh and blood did not reveal or disclose this to the Galilean. His brain or intellect is not the cause for Peter’s right answer. Smarter people were not getting it. People with a lot more training in the Scriptures and powerful intellects were not able to make sense of Jesus. And neither was Peter. Jesus’ Father who is in heaven had intervened to make it known to Peter what people could not get on their own.

People, without a special work of God, cannot get this on their own! Now, O Disciples, in light of the total and various misunderstandings of the multitude, see that Peter’s perception born out of a blessing from above, a loving act of the Almighty, and a grace that gets for Man what he cannot get for himself.

The Great Confiding (Matthew 16:18-20) — Do you see the conjunction And at the beginning of Matthew 16:18? Having revealed that the disciples are different and that their company has uncommon insight, Jesus goes on to tell them why. What Jesus says next is to be viewed as part of the earlier revelation. He says, And I say to you (singular) in order to unveil more of what Peter has come to comprehend. In particular, Peter’s understanding is presented by Jesus as having purpose in the undertaking of building a community created and called out for God. He says what He says to Peter in front over everyone so that there will be no debate later on about where the big fisherman stands. Jesus has, by the great grace of the Father, appointed Peter to a special position for a special work:

you are Peter – Jesus was speaking to the disciples in Aramaic. Although Matthew has made the narrative available to us in Greek, in Aramaic Jesus told Peter that he is Cephas (John 1:41-42). The name Cephas means stone. Simon Bar-Jonah, you are a stone. Although the Galilean fisherman will be unreliable and unable to keep his promises, he will become steadfast and immovable. Jesus speaks Simon Bar-Jonah about his future not his failings.
on this rock – There is much debate about the meaning of this rock () . However, because (1) the word changes from petros to petra and (2) because Jesus says that He is continuing from what Peter said earlier, this rock is best understood as Jesus Himself. The context and earlier confession show this to be true.
I will build my church – The church is not built on creeds or Peter. It is built on the truth. What truth? Jesus is the Truth upon which His church (ekklesia) is built. Three things are clear. First, the building of the church is being done by Christ; we must never forget that. Although men and women may be used by God to establish discipleship communities, the work is being done by Jesus Himself through them. He receives all the glory. Second, the church is built over time. The local communities that are made by Jesus start small but are being built up by the Lord. Do not despise small beginnings. Even a mustard seed community, if Christ is in it, is growing according to his plan and power. Third, the community of Christ is not of this world. It is created to be eclectic (ekklesia) and non-conformist.
the gates of Hades will not prevail against it – The gates of Hades, for these Jewish men is a way of talking about death. They would not have used the word Hades; that is the Greek translation of a the Jewish word Sheol (). Notice how the term is used in the Psalms and by the prophet Isaiah.

Reference	Passage excerpt	Context and significance
Isaiah 38:10	“I shall go to the gates of Sheol”	Hezekiah anticipates dying. The Septuagint renders gates of Sheol as gates of Hades, providing the closest verbal parallel to Matthew 16:18. Gates of Sheol would be the way it would stated in Hebrew.
Job 38:17	“the gates of death”	God questions Job about his knowledge of death’s domain, emphasizing the limits of human understanding.
Psalm 9:13	“lift me up from the gates of death”	The psalmist identifies God as the One who can rescue him from impending death.
Psalm 107:18–20	“gates of death”	Afflicted people approach death, cry to God, and receive His deliverance.

These passages establish death and the realm of the dead as the background of the expression gates of Hades. Isaiah’s Septuagint wording makes the Sheol–Hades connection particularly explicit. Jesus is here alluding to the fact that even His own eminent death will not succeed in stopping this work. The death of the Builder will not stop the building.

Peter is then declared to have special authority in the building program of Jesus: I will give you the keys of the kingdom of heaven. Keys are used to open and deny access. Jesus says that Peter will be given special authority in the unseen kingdom of heaven to open doors (whatever you loose) and close doors (whatever you bind). The kingdom is no longer being offered to the nation; they have rejected the offer (). Therefore there is no point in telling people that Jesus is the Christ. So Jesus commanded His disciples that they should tell no one.

The fisherman has learned that his unusual understanding is a gift from the Father. Now he discovers that his privileged understanding carries a purpose: he has been given a place in the work of Christ. Jesus will build His church, death will not defeat His undertaking, and Peter will exercise the authority Jesus entrusts to him under Jesus’ direction. Peter is being called into a life that is unapologetically Christ-centered.

The next revelation will test whether Peter is as willing to follow Christ’s plan as he is to confess Christ’s person.

The Revelation of the Plan and the Problem (Matthew 16:21-23) – Going forward Jesus began to show His disciples things that had formerly only been mentioned in allusions (John 2:19; Matthew 9:15; Matthew 12:39-40). Now He makes them plain to His men and women. (Although the term disciples often means the twelve, sometimes it refers to the larger group of people that were following him. The women were also made aware of what lay ahead. The angel that meets them at the tomb explained that they should not expect the living among the dead because He, as He said, is risen.) What did Jesus show His disciples? Only what the Scriptures had already said concerning the Christ:

What Jesus Was Showing	Old Testament Support	Connection to Matthew 16:21
He must go to Jerusalem.	Zechariah 12:10 — Jerusalem mourns the pierced one.	Connects His piercing with Jerusalem; does not explicitly predict the journey.
He must suffer many things.	Isaiah 53:3–7 — The Servant suffers rejection, wounds, and oppression for others’ sins.	His suffering fulfills God’s saving purpose.
He must suffer through the elders, chief priests, and scribes.	Psalm 118:22 — The builders reject God’s chosen cornerstone.	Jesus applies this rejection to Israel’s leaders in Matthew 21:42–45.
He must be killed.	Isaiah 53:8–9, 12 — The Servant dies and is buried. Daniel 9:26 — The Messiah is cut off.	Anticipates His death; Isaiah explains its sin-bearing purpose.
He must be raised.	Psalm 16:10 — God’s Holy One escapes abandonment to Sheol and decay. Isaiah 53:10–12 — Life and victory follow the Servant’s death.	Peter explicitly applies Psalm 16 to Jesus’ resurrection in Acts 2:25–32.
He must be raised on the third day.	Jonah 1:17; 2:10 — Deliverance follows three days inside the fish. Hosea 6:2 — Israel anticipates third-day restoration.	Jesus applies Jonah’s pattern to Himself in Matthew 12:40. Hosea provides an indirect parallel.

Peter is prompted by what he has heard and pulls his Rabbi away for a brief word. Once they were away from the group, the Son of Jonah begins to refute the plan and rebuke the Son of God. Do not get caught up in the wrong of Peter’s action; his audacity reveals an underlying problem. The action of rebuking of Jesus is not the sickness; it is merely a symptom. Who corrects Christ? Someone with a wrong view of (1) himself, (2) Christ, and (3) the mission. Peter’s mental preoccupation is with worldly concerns, secular things, and matters that are no more than the ambitions of mere men.

Jesus has recently commended Peter for his confession. Actually he pointed out that Peter has been the recipient of a great grace from God; that is how he came to see that Jesus is the Christ and the Son of God. Now he speaks with emotional contempt for what he is hearing and the heart behind it. Peter does not know it, but he has aligned himself with God’s greatest adversary – Satan. In fact, the man upon whom there is a great calling for good is in this moment and instrument of evil and arch antagonist to the agenda of God through the Christ. Who had tried to thwart the plan of redemption earlier? Satan had (Matthew 4:8-10). Now that serpent of old () was at work through a disciple to deter the Son of Man from the plan to save His people from their sins. There is a lesson in this. And we do well to stop and think on it.

The goals of the godly do not necessarily come from God. They must be examined in light of the revealed will of God to ascertain whether they are contributing to or conflicting with the call of Christ. Peter’s problems are not difficult to see. First, He elevated Himself from disciple to The Director of God’s Son. Second, he prioritized his own preferences above God’s plan.

The Revelation of the Price and Prize (Matthew 16:24-27; John 12:25) – Jesus turns to the disciples to speak a word they all need to hear. Peter’s problem is also theirs. And ours. Although only Peter had the audacity to actually rebuke Jesus, he was not alone in his way of thinking. He is every man that means well but whose mind has not been renewed. He is all of us that have become committed Christ followers but have not fully parted ways with worldly ambitions. Just like Peter we are found trying to manipulate the Messiah, rebuke the Redeemer, and convince the Christ to go with our plan. After all, our plan does some good and avoids inconvenience and suffering while allowing us to have a great time. Such plans promote the planner and demote Jesus Christ to the role of Tonys Stark’s Jarvis. Jesus takes a moment to explain the way it is going to work for anyone who is going to follow Him.

I want to be a Jesus follower! Do you? Jesus says His followers are not able to go around the things that He goes through. He denied Himself worldly pleasures. It is not possible to follow Jesus and indulge my own appetites… especially when they are in conflict with the commandments of God. There has to be an unconditional willingness to surrender my plan, set aside my preference, and take up my cross. Cross? Wait, Roderick. What cross? When did I get my own cross? Read the passage again. Jesus says that His follower has to take up his cross, and follow Me. An indispensable element of following Jesus is the cross. It is a non-negotiable component of coming to Christ. That is what he said. But then, what is my cross. It is likely not a literal wood structure with two beams joined at 90 angles on which you will eventually be hung. (This is not certain. A literal crucifixion is still in view for some Jesus followers.) The cross as a concept is all of the suffering that is inseparable from doing God’s will, all of the persecution from people that comes obedience, and all of the dying daily that happens when what I want dies. Why would I do that? That is, why would I carry a cross? Trying to be happy the world’s way will lead to tragic loss. In the end those who gains all the world has to offer will have rejected the will of God and forfeit their souls.

No worldly gain can compensate for the loss of my soul, and no sacrifice for His sake escapes His notice. Will I spend my life trying to make Jesus serve my ambitions, or surrender my ambitions to follow Jesus?

Questions and Action Items

Questions for Reflection	Action Items
Who do I say Jesus is—and does my life agree with my confession? (Matthew 16:13–17)	State your answer personally. Identify one area where your choices contradict what you confess about Him.
How am I using what God has revealed and entrusted to me to serve Christ’s purposes? (Matthew 16:18–20)	Name one way you can use your time, abilities, or relationships to strengthen His church. Commit to a specific step this week.
Where am I asking Jesus to approve my plan while resisting His revealed will? (Matthew 16:21–23)	Bring one ambition, relationship, or decision before God. Examine it in light of Scripture and surrender whatever conflicts with His direction.
What obedience am I avoiding because it will cost me comfort, approval, or opportunity? (Matthew 16:24–25)	Identify the cost you have been avoiding. Take one concrete step of obedience within the next seven days.
Am I pursuing something that looks profitable now but will prove worthless when Christ returns? (Matthew 16:26–27)	Review one major priority in your calendar or spending. Make a change that reflects the lasting value of faithfulness to Christ.

Before you leave, complete this statement: “Because Jesus is the Christ, I will surrender __________ and take this step of obedience: __________.”

Share that commitment with a trusted believer and ask them to follow up with you this week.

Will I spend my life trying to make Jesus serve my ambitions, or surrender my ambitions to follow Jesus?

The Great Commandment

The Great Commandment (Matthew 9:1-13; Matthew 22:34-40)

^9:1So He got into a boat, crossed over, and came to His own city. ²Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, “Son, be of good cheer; your sins are forgiven you.” ³And at once some of the scribes said within themselves, “This Man blasphemes!” ⁴But Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? ⁵For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’? ⁶But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, “Arise, take up your bed, and go to your house.” ⁷And he arose and departed to his house. ⁸Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.

⁹As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him.

¹⁰Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. ¹¹And when the Pharisees saw it, they said to His disciples, “Why does your Teacher eat with tax collectors and sinners?” ¹²When Jesus heard that, He said to them, “Those who are well have no need of a physician, but those who are sick. ¹³But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.”

The Example and Proof (Matthew 9:1-8)

Jesus Makes the Most of His Moments (Matthew 9:1; Mark 2:1-2) — Jesus has recently been asked to leave a place where He has delivered two men from demon-possession (Matthew 8:33-34). What does He do when asked to leave? He leaves. That is, Jesus departed from the country of the Gergesenes, got into a boat, crossed the sea of Galilee, and came to His own city (καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν).

His own city is no longer Nazareth; Jesus has been ousted from there (Luke 4:16, 28-30). The Son of Man now resides in Capernaum (Mark 2:1). Outside of Nazareth Jesus is regarded favorably and news of His presence in Capernaum draws a crowd. In the crowd are Pharisees and teachers of the law; they have come from the regions of Galilee, Judea, and the city of Jerusalem (Luke 5:17). And the moment is seized; He preached the word to them (Mark 2:2). His time is short and He does not want to waste a second of it. His agency is used to help people; His urgency leads him to use His moments for the long run and with a view toward eternity. Jesus, my fellow followers, is an opportunist; He uses gatherings to advance the understanding of the people that have come to Him in matters of the kingdom of God and living effectively.

Question: Am I like Jesus to the people that come to me? That is, am I using my free will and my limited time to make the most of moments with others? Do I share what I can about the kingdom of God and spiritual truths so that people can live effectively in the service of the Lord and others?

Bringing People to Jesus (Matthew 9:2) — Matthew says, “Look at this, reader! They brought to Jesus a paralytic lying on a bed.” The behold (ἰδού) calls the reader to look at what is being said with the intent of looking seriously and how it matters in two things: (1) the argument of the writer and (2) the application of what is being said to the reader’s life. In Matthew’s attempt to convince the reader that Jesus is the long-awaited Messiah-King, he repeatedly draws attention to the fact that some people came to the conclusion that with Jesus there is hope for people otherwise considered hopeless (the man full of leprosy – Matthew 8:1-4; the Centurion’s servant – Matthew 8:5-13; the woman with the flow of blood – Matthew 9:20-22; Jairus’ seeking help for his daughter – Matthew 9:18-26; two blind men – Matthew 9:27-31; and more). Four men have come to regard their paralyzed friend as having a chance to become well. We learn from Mark that they are not daunted by the fact that they cannot get through the crowd. These uncouth men of faith will not be denied; they tear a whole in the tiling of the roof of the home and let their paralyzed friend down through the hole (Mark 2:3-4; Luke 5:18-19).

Questions: Do I regard my friends as having real hope in Christ? What am I bringing them to? How determined am I to bring them to Jesus? Will I stop trying if it becomes inconvenient?

Jesus, seeing their faith, is moved to deal with the problems of the paralytic. Here is where things get interesting. The healing they are seeking is temporary. Where there is genuine faith Jesus is more concerned with the more serious matter of unforgiven sin. Paralysis as a problem pales compared to the lack of pardon for crimes against God. The wages of sin is death (Romans 3:23). Our value system is often most concerned with the inconvenience of ill health, the setback of sickness, or the pain caused by disease in our body or relationships. But in the economy of God my biggest problem is not failing health but my need for forgiveness and reconciliation to Himself. Failing health is an inevitable consequence of being human in this world; if it is fixed by Jesus… it is going to fail again. But forgiveness and favor with God benefits me now and for all eternity. Jesus came into this world to deal with the biggest problem that man faces – sin (Matthew 1:21). Jesus says that the paralytic can be of good cheer or encouraged because his sins are forgiven him.

The Authority of Jesus (Matthew 9:3; Mark 2:7; Luke 5:21) — Matthew calls to the reader’s attention the inner dialogue of the scribes. And he does it again with behold (ἰδού). (It is unfortunate that the NKJV translates this as at once. ESV and KJV are consistent in this regard and render the underlying text as behold. The NET Bible and NLT do not translate it at all.) By using this word Matthew says that his argument about who Jesus is advanced; it is seen why this helps his argument when we put verse 3 with 4. I believe that the passage should read like this:

³ And behold some of the scribes said within themselves, “This Man blasphemes!”

What did they say to themselves? They said within themselves, “This Man blasphemes!” Matthew would have me to know that the statement of Jesus drew a very critical reaction from religious experts. Why?

Sin is first and foremost against God. Even when it immediately hurts others, it is a work against the God who made the others for Himself. David says as much when he summarily describes his sin against Uriah the Hittite, Bathsheba the wife of Uriah, and the people that he had conscripted to help with his trespass (2 Samuel 12:13).

⁴ Against You, You only, have I sinned,

And done this evil in Your sight—

That You may be found just when You speak,

And blameless when You judge. (Psalm 51:4)

It stands to reason that forgiveness of sin against God can only be granted by God. That is, it is not logical that someone other than God Himself could grant me forgiveness for the ways that I have wronged God Himself. With this in mind, Jesus’ statement is outrageous. If He is merely a man, this is beyond arrogance. It is blasphemy — a bold disrespect and disregard for who God is and the difference between the domain of man and the domain of God!

⁶ And some of the scribes were sitting there and reasoning in their hearts, ⁷ “Why does this Man speak blasphemies like this? Who can forgive sins but God alone?” (Mark 2:6-7)

They are not wrong theologically? That is, their rhetorical question is the right one; it points up the fact that a mere man cannot pardon a person for sin against God. The problem is in their failure to realize who Jesus is. He is going to deal with that now.

The Powers of Perception of the King (Matthew 9:4; Psalm 139:2; 1 Samuel 16:7; John 2:23-25) — In their hearts they reacted immediately. In their hearts they reacted critically. In their hearts they started with the assumption that Jesus did not have the authority to forgive sin. This was an outworking of their prior unwillingness to accept the testimony and ministry of John (Matthew 21:23-25). Their failure to receive the full import of what had been said by John (John 1:15,29-34) was now manifest in a way-too-low view of Jesus.

But let us think for a moment on the statement itself. First, we are looking at a bold statement. Second, let us note that it is in the passive voice: your sins are forgiven you. Third, we should take into account that this statement was made by a Jew to other Jews; that means it was said in Hebrew. Putting these three things together

statement: your sins are forgiven you + passive voice + Hebrew

We have a statement that was familiar to the scribes. Fruchtenbaum helps us here:

The Hebrew form of the passive, your sins are forgiven you, is used only in one section of the entire Hebrew Bible: in Leviticus 4-6. The context of these chapters is atonement, as they detail the blood sacrifices necessary for the forgiveness of sins. The statement of forgiveness in a passive voice followed the sacrifice (e.g., Lev. 4:20, 26, 31, 35; 5:10, 13, 16, 18; 6:7). …[T]he Hebrew word for “forgiveness,” salach (סָלַח), is used of God. The passive means that God is doing the forgiving. Being Pharisees, these people knew both the Torah and Hebrew, and they caught the connection He was making. He was claiming the authority that God asserted for Himself in Leviticus 4-6: that by means of blood atonement, God had forgiven their sins. … Yeshua was, therefore, speaking as if He were God. (Fruchtenbaum, 2017, p. 186)

Jesus begins having conversation with His critics about the meditations of their hearts (John 2:23-25; Psalm 19:14).

¹⁴ Let the words of my mouth and the meditation of my heart

Be acceptable in Your sight,

O Lord, my strength and my Redeemer. (Psalm 19:14)

The Pharisees started with the assumption that Jesus was sinning. Their theology was correct. Their problem, though, was a small view of Messiah and failure to accept the testimony of John the Baptist (Matthew 21:23-25).

Question: Are there truths or testimonies that I have refused to receive that are making it hard for me to accept what God is showing me?

The Proof of the King (Matthew 9:5-6) — Jesus knows their thoughts and addresses their concern. He does this with an argument a fortiori. That is, he proves His claim that the sins are forgiven by demonstrating something that can be seen. We are apt to separate the say from the fulfillment; that was not the case with the people in this narrative (Ezekiel 12:28; Numbers 23:19). To them the saying and the fulfillment are one and the same. Thus, the easier thing to say, because it is does not require immediate validation, is “Your sins are forgiven you?” So then, Jesus takes on the harder thing as proof that the easier thing has been accomplished. It would have been to them immediate proof that the easier thing to say was true and that the man’s sins were forgiven.

All of this was done that they would “know that the Son of Man has power on earth to forgive sins.” By using the phrase Son of Man the Rabbi from Nazareth is claiming to be the figure of Daniel’s prophecy:

¹³ “I was watching in the night visions,

And behold, One like the Son of Man,

Coming with the clouds of heaven!

He came to the Ancient of Days,

And they brought Him near before Him.

¹⁴ Then to Him was given dominion and glory and a kingdom,

That all peoples, nations, and languages should serve Him.

His dominion is an everlasting dominion,

Which shall not pass away,

And His kingdom the one

Which shall not be destroyed.

Daniel 7:13-14, approximately 550 BC

This is not an emphasis of His humanity but His deity; the Son of Man in Daniel’s vision receives worship (Daniel 7:14). When Jesus refers to Himself using this phrase He is claiming to be the enigmatic character that Daniel saw receiving glory, a kingdom, and worship with the approval of the Ancient of Days. Jesus then gives the command to the man to “Arise, take up your bed, and go to your house?”

Who is Going to Fix This Roof (Matthew 9:7) — The man did just as Jesus directed him. He departed to his own house glorifying God (Luke 5:25). We can imagine the looks on the faces of the people as the man, who came in through a whole in the roof with the aid of four men, left through the door carrying his own bed. But let us not miss the meaning of the walking man. His walking was working to advance the more important point – his sins were forgiven.

When the Walk Wins People Over (Matthew 9:8) — Jesus had proven His claim. The paralytic was gone; in his place was a man that could carry his own bed. His walk was winning people over. Thus, they now know that the Son of Man has power on earth to forgive sins. This was the conclusion of the multitudes: God had given such power to men.

Question: Do I accept that Jesus has the authority to forgive me and free me from the power of indwelling sin (John 8:36)? Do I regard myself as forgiven of the sins of the past? Or am I still trying to work off my debt? Is my perspective that I am free from the power of sin, or am I living in a stalemate with behaviors and ways of thinking that are contrary to the will of God?

Our walk matters more than we are willing to accept. In our walk we become witnesses to the work of God in our lives. The change in us is a sign that says He saves. (In our walk is evidence that either confirms or denies my convictions about Christ.) A changed walk confirms that I am convinced that I am free from the power of indwelling sin and called to live for Him that died for me. A lack of change indicates either that I am not convinced or that I am not converted. After receiving Christ I will not be sinless; but I should begin sinning less as I learn to walk in my (1) healing, (2) freedom, and (3) what it means to follow Jesus.

The Example and Program (Matthew 9:9)

Calling the Outcast (Matthew 9:9) — Jesus has just finished fixing a man both physically and spiritually. With a word the Son of Man (Matthew 9:6; Daniel 7:13-14) restored a paralytic to wholeness. So well was the man that he walked carrying his bed out of a room that he moments ago had to be lowered into. More importantly, Jesus set the man right with God (Matthew 9:2); that is why He came (Matthew 1:21). It was outlandish and outstanding at the same time. Outlandish that a Man would have the audacity to tell someone that his sins were forgiven. Outstanding that He could actually do it (Matthew 9:6,8). The rabble rousing Rabbi passed on from there (Matthew 9:9). As He does He passes the tax office or place of the toll (τὸ τελώνιον) and notices a man named Matthew sitting there.

Matthew also goes by the name Levi (Mark 2:14; Luke 5:27). We commonly refer to him as a publican (from the Latin publicanus) or tax collector. There are two types of publicans. One collects taxes on income. The other collects taxes or tolls on people traveling through ports or official travel routs. Matthew is a tax collector of the sort that collects money on boats going across the lake outside of Herod’s territory or from people going from Damascus to the coast (Robertson, 1933).

Although Matthew is a Jew, he is hated by Jewish society because he is regarded as a sellout and collaborator with the nation’s oppressors — the Romans. Tax collectors had military support in the collection of taxes from the Jews; they had the help of soldiers in making a great living from their Jewish brethren. Everything that a tax collector could collect above what was due was his own.

Tax collectors earned a profit by demanding a higher tax from the people than they had prepaid to the Roman government. This system led to widespread greed and corruption. The tax-collecting profession was saturated with unscrupulous people who overtaxed others to maximize their personal gain. According to Adams, “The toll-collectors were in a profession that was open to dishonesty and oppression of their neighbor” (Adams, The Sinner in Luke). Since the Jews considered themselves victims of Roman oppression, Jewish tax collectors who overtaxed their fellow countrymen were especially despised. Jews viewed such favor for Rome as betrayal and equal to treason against God. Rabbinic sources consistently align Jewish tax collectors with robbers. (Miller, 2016)

The profession, although held in low regard by religious leadership, was not inherently wrong. When tax collectors came to John the Baptist for baptism, the voice in the wilderness did not direct them to abandon their work. They were told to do their work without the wickedness of getting more than what was right:

¹² Then tax collectors also came to be baptized, and said to him, “Teacher, what shall we do?” ¹³ And he said to them, “Collect no more than what is appointed for you.” (Luke 3:12-13)

Notice that Jesus’ call on Matthew was not complicated (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:22). There is no ceremony and no formalities. Lacking in the call of Jesus, when compared to modern methods of getting people into ministry today, was sophistication or contracts. We have often added too much. The call to follow Jesus was just that – a call to follow Jesus. Faith is all that was required. What kind of faith? The kind that believes that everything is going to be okay when leaving everything behind (Luke 5:28). That kind of faith, beloved.

Let us marvel at Matthew’s response; it is remarkable. Although he was regarded as a wretched human being, given the opportunity, he was ready to leave everything behind to be with Jesus (Luke 5:28).

The call was simple. It was not to a formal membership class, not to a denomination, or an ascetic lifestyle. It was a call by the Savior to Himself. Jesus summoned a sinner that everyone loved to hate into fellowship with Himself. The decision to follow Jesus is first, foremost, and forever a personal call to just Jesus.

𝕋𝕙𝕣𝕖𝕖 𝕋𝕙𝕚𝕟𝕘𝕤 ℕ𝕖𝕖𝕕𝕖𝕕 𝕥𝕠 𝔹𝕖𝕔𝕠𝕞𝕖 𝕄𝕠𝕣𝕖 𝔼𝕗𝕗𝕖𝕔𝕥𝕚𝕧𝕖 𝕚𝕟 𝔻𝕚𝕤𝕔𝕚𝕡𝕝𝕖𝕤𝕙𝕚𝕡

① Sanctification of the Caller (John 17:9) – The person calling has to be willing to let things go in order to become an effective mentor. In addition to a commitment to a consecrated life (holiness), there must be a willingness to eliminate people and things that distract us from discipleship. The person that is going to call others to Christ, to be maximally effective, must cut away everything that hinders in the work of helping others to walk with Jesus.

② Simplification of the Call (Matthew 4:19; 8:22; 19:21; John 1:43; 12:26; 21:19, 22; Luke 9:59) – The call cannot be complicated. It is not a call to circumcision, a certain style of worship, joining an organization, or accepting a title. Effective discipleship occurs when we focus on calling people to follow Jesus. That is all! When we add other qualifications, although well-meaning, we weigh people down with traditions and man-made religion.

③ Nurture and Nourish the Called (John 21:17; 1 Peter 2:2) – The person being called may have the faith to follow. But they will certainly lack almost everything else. Effective discipleship happens when we are longsuffering like Jesus in nurturing followers into maturity. It is painstaking work that involves discouraging setbacks, conflict, and the need to persevere through big problems. It is spiritual work. Feed them the word and help them see how it relates to the relationship with Jesus.

The Example and Point (Matthew 9:10-13)

The Consequence of Calling the Outcast (Matthew 9:10) — In humility Matthew does not make mention of who owned the house. We have to look at parallel accounts to discover that the dwelling belongs to the tax collector (Mark 2:15; Luke 5:29) and that the feast, a party that included his friends, was thrown by Matthew for Jesus. In his recounting of the event for the reader Matthew calls to the readers attention the kind of people that came and sat down with [Jesus] and His disciples — many tax collectors and sinners (καὶ ἰδοὺ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ). Look at this, says Matthew. It was shocking to see someone considered to be righteous and a teacher sitting with people hated and not allowed into normal fellowship. They were not at the door but they were sitting down with Jesus and His disciples.

The consequence of calling Matthew matters to us as we attempt to make disciples today. In this particular event is a timeless principle and strategy for reaching those who need Christ most: those who would be good fishers of men must see that the well-loved outcast is a lure for lost men of the same kind.

This was the plan all along: use somebody to reach others.

https://www.youtube.com/watch?v=MRgFeZa_I48

The Reaction of the Religious (Matthew 9:11) — Notice the reaction of religious people. They are unable to understand Jesus. He is outside. Of what? Outside of their model of unhealthy ministry, their puritanical focus on rules, and their condescending attitude toward people who need help. They are looking at what Jesus is doing but cannot make sense of it. Why?

Pharisees don’t see. They don’t see the value of people that have lost their way. They don’t grieve over the great tragedy of a soul that rejects God’s right to reign. Pharisees, both then and now, are beset by a blindness that makes that unable to understand the undertaking of showing mercy and kindness in the mission of promoting reconciliation to God.

The Pharisee in you and me is all too ready to be rid of what we don’t like regardless of what God wants.

Answering the Critics (Matthew 9:12) — They put the question to the disciples. Jesus heard (ὁ δὲ ἀκούσας) and put the answer to the critics themselves. He is not running from the question or using intermediaries to answer His critics; Jesus is not afraid of them. He is saying more than one thing with this statement. First, those who are well are the spiritually healthy. Those who are well are those who are walking with God and enjoying fellowship with Him and His people. Jesus did not come to merely high five the holy folk, recline with the righteous, and sing songs with the sanctified.

Jesus indicates His intentions by initiating fellowship with someone that everyone would say is not worth saving. I am here for him… and them!

The Teacher Gives Homework (Matthew 9:13) — What Jesus says next is a rebuke. It is an assignment to learn something about God that they should have already known. He says you are confused about my conduct because you don’t know my concerns, my character, and my call. You cannot make sense of me because you do not know my Father; I look just like Him (John 14:8-9).

Knowing Me is More Important than Religious Activity (Hosea 6:6)
Saving Them is the Heart of God (Ezekiel 33:11)

Questions and Direction

Question	Action Item
Does my love move me toward people in need? (Matthew 9:1–8)	Identify someone who needs help. Take one practical step to bring that person into contact with the care and truth of Jesus.
Am I allowing time with Jesus to change how I love? (Matthew 9:9)	Set aside time daily to learn from Jesus, then deliberately put His teaching into practice in your relationships.
Who have I treated as someone to avoid rather than someone to love? (Matthew 9:10–13)	Invite someone outside your usual circle to a meal or conversation. Listen, show mercy, and look for an opportunity to share Christ.

Jesus is calling me to love ____________________. This week, I will ________________________________________________.

Loving God draws us into fellowship with Jesus; following Jesus draws us toward the people He came to save. The Great Commandment takes visible form when we make room in our lives for people who need His mercy.

The Great Commission

The Great Commission (Matthew 28:16-20)

¹⁶Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. ¹⁷When they saw Him, they worshiped Him; but some doubted.

¹⁸And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. ¹⁹Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, ²⁰teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen.

The Team Described (Matthew 28:16-17)

The Task (Matthew 28:19-20)

The Assurance (Matthew 28:20)

Questions and Direction

Question	Action Item
Will I bring my doubts to Jesus and still respond to His call? (Matthew 28:16–17)	Name a doubt or struggle in prayer. Take your next step of obedience while seeking His help.
Am I helping people become disciples of Jesus? (Matthew 28:18–20)	Identify one person you can help follow Jesus. Arrange time to share the gospel or study His teaching together, encouraging obedience and baptism as appropriate.
Where would confidence in His presence change my willingness to go? (Matthew 28:20)	Take one step toward a person or place you have avoided, trusting that Jesus goes with you.

Whom will I intentionally help follow Jesus, and what will I do next?

I will help ____________________ follow Jesus. My next step is ________________________________, and I will take it by ____________________.

The risen Jesus sends imperfect followers under His complete authority to make disciples of all nations. We go, baptize, and teach obedience with confidence in His promise: we never go alone.

References

19Sep

Finding the Strength to Function (1 Samuel 30:1-8)

by Roderick Barnes Uncategorized

^30:1 Now it happened, when David and his men came to Ziklag, on the third day, that the Amalekites had invaded the South and Ziklag, attacked Ziklag and burned it with fire, ²and had taken captive the women and those who were there, from small to great; they did not kill anyone, but carried them away and went their way. ³So David and his men came to the city, and there it was, burned with fire; and their wives, their sons, and their daughters had been taken captive. ⁴Then David and the people who were with him lifted up their voices and wept, until they had no more power to weep. ⁵And David’s two wives, Ahinoam the Jezreelitess, and Abigail the widow of Nabal the Carmelite, had been taken captive. ⁶Now David was greatly distressed, for the people spoke of stoning him, because the soul of all the people was grieved, every man for his sons and his daughters. But David strengthened himself in the Lord his God.

⁷Then David said to Abiathar the priest, Ahimelech’s son, “Please bring the ephod here to me.” And Abiathar brought the ephod to David. ⁸So David inquired of the Lord, saying, “Shall I pursue this troop? Shall I overtake them?”

And He answered him, “Pursue, for you shall surely overtake them and without fail recover all.”

Discovering Devastation (1 Samuel 30:1–3)

At this point in 1 Samuel, David, the Lord’s anointed future king, is living as a fugitive from the reigning king, Saul (1 Samuel 16:12–13; 27:1–4). Saul’s jealousy and repeated attempts on David’s life have driven the young anointed leader into Philistine territory (1 Samuel 18:6–12; 19:9–10). David has left Israel geographically. However, actions indicate that he has not abandoned his people. While living among the Philistines, he has raided the Geshurites, Girzites, and Amalekites. He had done this leading Achish to believe that he has been attacking Judah and its allies (1 Samuel 27:8–12).

Recently, the Philistines gathered at Aphek to prepare for war against Israel, and David and his men accompanied Achish (1 Samuel 29:1–2). This placed David in a dangerous predicament: Israel’s future king was marching with an army preparing to fight his own people. But the alliance was ended before damage could be done. The other Philistine commanders distrusted him, fearing that he might turn against them during the battle. Their objections led Achish to dismiss David and send him home. We can recognize God’s providential protection in this turn of events, although the narrator does not reveal what David would have done had he entered the battle (1 Samuel 29:3–11). Achish dismisses David and thus he and his men return 75 miles to Ziklag.

David and his men arrive at Ziklag on the third day. While they were away, the Amalekites—one of the peoples David had been raiding—had invaded the South, or Negev, and attacked Ziklag (1 Samuel 27:8; 30:1). They burned the city and carried away its inhabitants, including the women, sons, and daughters. The text emphasizes that they killed no one. Their intention may have been to exploit or sell the captives (1 Samuel 30:1–3).

The Amalekites’ presence also recalls Saul’s earlier disobedience. The Lord had commanded Saul to execute judgment against Amalek, but Saul failed to carry out that command fully (1 Samuel 15:1–3, 7–9, 17–23). David has been dealing deadly blows to an enemy that Saul had been commissioned to destroy. And now that enemy has come against the home of David and his men. The attack on Ziklag is a direct consequence of Saul’s failure. Why do I say that?

The remaining Amalekites become a source of trouble for David (1 Samuel 30:1–3), recalling Joshua’s warning that if Israel turned from the Lord and attached itself to the remaining nations, those nations would become “snares and traps,” “scourges on your sides,” and “thorns in your eyes” (Joshua 23:12–13, NKJV). Moses had delivered a similar warning: the inhabitants Israel failed to drive out would become irritants and thorns, harassing them in the land (Numbers 33:55; see also Judges 2:1–3). Although these warnings are not specifically about the attack on Ziklag, they establish a sobering pattern: disobedience leaves trouble for another day—and sometimes for another generation. Saul’s incomplete obedience concerning Amalek forms part of the background to David’s later conflict with this enemy (1 Samuel 15:1–3, 7–9, 17–23). The devastation is the outworking of earlier disobedience.

Verse 3 brings the devastation into focus: their city was burned, their wives were missing, and their sons and daughters had been taken captive. The men returned expecting the comforts of home and reunion; they found destruction and separation.

This day’s disobedience can bring devastation down the line. What happens to the people after me if I am not faithful and do not finish the work God has commissioned me to do?

Moved to Tears (1 Samuel 30:4-5)

The scene was overwhelming for the men. Out of their grief they lifted up their voices; there was nothing quite about their expressions of anguish. Notice how freely these men express their sorrow. In settings where men are taught to suppress their tears, keep their crying quiet, or fear ridicule for showing emotion, David and his warriors offer a striking contrast. These battle-tested men give full voice to their sadness. They weep aloud until their strength is exhausted (1 Samuel 30:4). Their courage in battle does not make them incapable of anguish over their families. They weep and go to war with intensity.

Scripture repeatedly portrays men expressing profound sorrow. Jesus wept at the tomb of Lazarus (John 11:33–36). Peter wept bitterly after denying his Lord (Matthew 26:75; Luke 22:61–62). The Ephesian elders wept freely as they embraced Paul at their farewell (Acts 20:36–38). In the distinct setting of repentance, James commands believers to “Lament and mourn and weep!” (James 4:9, NKJV). His call, in a culture more comfortable with crying, is to abandon casual attitudes toward sin and humble themselves before God (James 4:8–10).

A man’s mourning does not call his courage into question. It can indicate the extent to which his heart feels, the level to which he loves, and the magnitude of what a loss means to him. Those who would describe themselves as real men and have bought into the modern expectation of masculine restraint must deal with the fact that Jesus wept (John 11:35). Yes, real men, consider the fact that Christ cries.

Man or men	Occasion	Expression of mourning	Reference
Jacob	Believing Joseph had been killed	Tore his clothes, wore sackcloth, and mourned for many days; refused consolation.	Genesis 37:34–35
Joseph	His father Jacob’s death	Fell on his father’s face, wept over him, and kissed him.	Genesis 50:1
David and his men	Discovering Ziklag destroyed and their families taken	Raised their voices and wept until they had no strength left to weep.	1 Samuel 30:3–4
David and his men	The deaths of Saul, Jonathan, and other Israelites	Tore their clothes, mourned, wept, and fasted until evening.	2 Samuel 1:11–12
David	Abner’s murder	Followed the bier and wept aloud at the grave; the people joined him.	2 Samuel 3:31–35
David	Absalom’s death	Wept and repeatedly cried out for his son, wishing he had died in his place.	2 Samuel 18:33; 19:1–4
Jesus	Lazarus’s death and the sorrow surrounding it	Wept visibly; observers recognized His love for Lazarus.	John 11:33–36
Jesus	Jerusalem’s coming judgment	Wept over the city as He approached it.	Luke 19:41–44
Peter	Recognizing his denial of Jesus	Went out and wept bitterly.	Matthew 26:75; Luke 22:61–62
Devout men	Stephen’s death	Buried him and expressed great lamentation over him.	Acts 8:2
The Ephesian elders	Expecting never to see Paul again	Wept freely, embraced him, and kissed him.	Acts 20:36–38

The author, having described the general state of affairs among the men, now draws our attention to David. The anointed is not above his associates; the man after God’s own heart has not been exempted from this ordeal, he has not been given a pass on this predicament, or somehow saved from the situation. David’s two wives had been taken captive. The calling on his life has not kept him from this trouble. I submit it has made it worse.

The Difference in David (1 Samuel 30:6)

The now (Hebrew, transliteration) that opens 1 Samuel 30:6 signals an additional movement in the narrative away from describing the group and its leader to a comparison of how they are coping with this trial. The difference in David and his men is now put on display. We are told that David is greatly distressed (Hebrew, transliteration). Underlying the translation distressed is a word that indicates high pressure and constraint; it has the idea of being pushed to his limit but having nowhere to go with his emotions.

What about the men? When experiencing deep hurt people are prone to look for someone to blame; hurting people hurt people. From the perspective of men in deep discomfort the losses were to be charged to David. “Our wives and children are gone because we listened to David, because we followed his lead, and because he does know what he is doing.” The word translated grieved (Hebrew, transliteration) is better translated bitter (ESV, NASB, NET, NIV, NLT); that is how it is normally translated. (See Ruth 1:20 for an example of how it is used by people in that time.) Out of their bitterness of soul they talked of killing their leader. In bitterness we become defiled; we are not fit for worship or fellowship with others (Hebrews 12:14-17).

As the people spoke of stoning him he was aware of their conversation; it was the reason for his great distress. And he has no one to turn to:

David cannot look to the nation at this time. He is an outlaw and living as a fugitive. If he tried to seek counsel or help from King Saul he would be killed.
David cannot turn to his best friend Jonathan. The son of Saul loves David and has strengthened him in dark times () but is not here to help him in this moment.
David cannot turn to his men. They are undone by their pain and are becoming part of David’s problem.

God Almighty has allowed this. Indeed, the circumstances were designed to lead this man of God into realizations and a new level of leadership. At last we are made aware of the distinction between David and the other men. They have all suffered loss of things and they are all separated from their loved ones. Out of their loss they have all been moved to great sadness. But this is where the similarities end and the difference in David is put on display.

They became bitter. David became better. When there was no one to strengthen David, David strengthened himself in the Lord.

How did he do that? I have prayed and sought the Lord concerning this. It seems to me that this is a much needed how-to chapter in the book of believing in God. After prayer here is what I have come up with:

Category of Encouragement	Component of Encouragement
Remember the compassion of God.	His compassion toward the afflicted: “The Lord heard our fathers groaning in Egypt and saw their suffering. My sorrow is not hidden from Him. I can bring Him my anguish.” (Exodus 2:23–25; 3:7–8)
Remember the compassion of God.	His mercy toward me: “When anger drove me toward bloodshed, the Lord sent Abigail to stop me. He cared enough to restrain me when I was heading toward disaster. I can turn to Him again.” 1 Samuel 25:32–34.
Remember the care of God.	His protection in earlier dangers: “The Lord delivered me from the lion and the bear. He helped me overcome Goliath. I have faced dangers beyond my strength before, and He has sustained me.” (1 Samuel 17:34–37, 45–50)
Remember the care of God.	His provision of escape: “When Saul and his men were closing in on us, news of a Philistine invasion drew him away. When I could see little room for escape, a way opened. This crisis has not exhausted the Lord’s ability to help.” (1 Samuel 23:25–28)
Remember the call of God.	His choice and empowerment: “The Lord sent Samuel to anoint me, and His Spirit came upon me. My calling began with God. I must seek His direction even here, amid the ruins.” (1 Samuel 16:11–13)
Remember the call of God.	His encouragement through Jonathan: “Jonathan came to me in the wilderness and strengthened my hand in God. He reminded me that I would be king. I must remember that encouragement now that other voices threaten to overwhelm me.” (1 Samuel 23:16–17)
Remember the character of God.	His faithfulness: “God does not lie. His words are trustworthy even when my circumstances are terrifying. I can trust Him while I wait for what He has said to unfold. I need a word from God right now.” (Numbers 23:19; 1 Samuel 15:29)
Remember the character of God.	His justice: “When Saul pursued me, I entrusted my cause to the Lord as Judge. I can place my cause before Him again. I do not have to let fear or anger decide my next action.” (1 Samuel 24:12–15; 26:23–24)

David reviewed the history of the Most High; God had been compassionate and merciful to David’s people and himself in the past and had shown him great care in former years in his times of trouble. Recalling these facts was food to his faith. The calling on his life, when remembered, made it unreasonable to think that he was through. If he has not yet started to reign as king of Israel, this cannot be his end. And there was the matter of God’s character: He cannot lie and is faithful. Finally, when he was done strengthening himself in the Lord, the man could return to his role – leading. But now he has learned to lead without finding his strength in the nation, in friends, in family, or in fortunate circumstances. David has learned to lead in hard times when it is only him and God. What comes out of him now? “We need a word from the Lord right now.”

Leveled-Up Leadership (1 Samuel 30:7-8)

With his men grieving and threatening his life, David takes the next necessary step: he seeks direction from God. Having strengthened himself in the Lord, the man after God’s heart begins to lead again. Notice that his circumstances remain painful. But, with his new strength, he can still fulfill his responsibility. David also calls upon Abiathar to fulfill his role as priest. He respectfully requests the ephod, and Abiathar brings it to him (1 Samuel 30:7). Together, they turn their attention toward discerning the Lord’s will.

The ephod was a priestly garment. The breastplate attached to it held the Urim and Thummim, sacred objects associated with seeking God’s decisions (Exodus 28:28–30). God had instructed Joshua to seek guidance through Eleazar the priest by means of the Urim (Numbers 27:21). David had likewise sought divine guidance with Abiathar and the ephod before (1 Samuel 23:9–12). In this crisis, he returns to that practice. David’s example illustrates the wisdom expressed in Proverbs 3:5–6: trust the Lord, acknowledge Him, and submit your course to His direction. The urgency of the situation does not make seeking God unnecessary. David asks two questions:

“Shall I pursue this troop?” Should he undertake the pursuit?
“Shall I overtake them?” Will he succeed in catching them?

The Lord’s answer provides direction to pursue, assurance that he will overtake the raiders, and a promise of complete recovery. David then acts on that answer (1 Samuel 30:8–9). Here we see leadership strengthened through dependence on God. David is able to serve the very people who have threatened him. His leadership has leveled up. Hostility does not deter him from doing his duty. Even in anguish he is found seeking guidance from God. He receives God’s direction and leads the men forward.

This is the leadership lesson for us: we can acknowledge our pain, receive strength from the Lord, and take the next faithful step. We need not wait for everyone’s approval or for every difficult feeling to disappear before obeying what God has made clear. The promise of complete recovery belonged to David in this particular situation. Our confidence rests in God’s faithfulness as we obey Him, whatever the outcome He appoints.

Recovered strength becomes a renewed resolve to discover and do God’s will: David finds strength in the Lord, seeks direction from the Lord, and moves forward at the word of the Lord.

Questions and Courses of Action

Course of Action	Put It into Practice	Question to Consider	Scripture
Bring your grief to God.	Name your hurt in prayer, ask a trusted believer to pray with you, and seek forgiveness where your anger has wounded others.	Who is receiving the anger flowing from my pain?	1 Samuel 30:4–6; Hebrews 12:14–15
Remember God’s faithfulness.	Write one reminder of His compassion, care, call, and character. Review these daily and turn them into prayer.	What truth about God am I forgetting in this trial?	1 Samuel 30:6; Psalm 56:3–4
Take the next faithful step.	Seek direction through prayer, Scripture, and wise counsel. This week, act on one neglected responsibility or postponed act of obedience—even while hurting.	What has God already made clear that I need to do?	1 Samuel 30:7–9; Proverbs 3:5–6

Afterword

David is not only very different from his men, he stands in stark contract with Israel’s first king. I am especially appreciative of Bergen’s summary contrast of David and Saul.

The author skillfully used vv. 6–8 to draw yet one more sharp distinction between David and Saul. During a time of great distress both men sought supernatural guidance for battle. Chronologically, they probably were seeking guidance on the very same day. However, one defied the Torah; the other utilized its gracious provision. Saul sought help from a medium and received the promise of death; David sought help through an Aaronic priest using the ephod and received the promise—later fulfilled—of life and blessing. (Bergen, 1996, Vol. 7, p. 276)

The following are Psalms and passages that shed light on the thinking of David.

Psalm 18:2
2 The LORD is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;
My shield and the horn of my salvation, my stronghold.

Psalm 27:14
14 Wait on the LORD;
Be of good courage,
And He shall strengthen your heart;
Wait, I say, on the LORD!

Psalm 31:24
24 Be of good courage,
And He shall strengthen your heart,
All you who hope in the LORD.

Psalm 42:5
5 Why are you cast down, O my soul?
And why are you disquieted within me?
Hope in God, for I shall yet praise Him
For the help of His countenance.

Psalm 50:15
15 Call upon Me in the day of trouble;
I will deliver you, and you shall glorify Me.”

Psalm 56:3–4
3 Whenever I am afraid,
I will trust in You.
4 In God (I will praise His word),
In God I have put my trust;
I will not fear.
What can flesh do to me?

Psalm 56:11
11 In God I have put my trust;
I will not be afraid.
What can man do to me?

References

Baldwin, J. G. (1988). 1 and 2 Samuel: An Introduction and Commentary (Vol. 8, pp. 177–178). InterVarsity Press.

Bergen, R. D. (1996). 1, 2 Samuel. Broadman & Holman Publishers.

11Sep

Missional Living – Down but Not Out (Acts 18:1-11)

by Roderick Barnes Uncategorized

^18:1 After these things Paul departed from Athens and went to Corinth. ²And he found a certain Jew named Aquila, born in Pontus, who had recently come from Italy with his wife Priscilla (because Claudius had commanded all the Jews to depart from Rome); and he came to them. ³ So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers.

(Acts 18:1-3) – After these things (Μετὰ ταῦτα, ) is a time marker indicating that what follows is subsequent to Paul’s evangelism in the city of Athens. What happened before? Paul had presented the gospel to the Athenian philosophers before the Areopagus council (Acts 17:22-31). After asserting the truth about the Unknown God (Acts 17:22-23), calling for a repentance from idolatry (Acts 17:30), and offering the resurrection as proof of what he proclaimed (Acts 17:31), the listeners answered with mocking, interest, and belief. But he got through to a few. Indeed, regarding the response of belief, one from the council joined Paul (Acts 17:34) among others from the city. While we do not know how long the apostle remained in Athens after that climactic moment, Luke says Paul departed from Athens and went to Corinth (Acts 18:1).

It should come as no surprise that he found a certain Jew (εὑρών τινα Ἰουδαῖον, ). Wherever this apostle goes he stays with a convention of seeking out Jews that could be collaborators in the God-given goal of bringing light to the Gentiles (Genesis 12:1-3; 22:18; Exodus 19:5-6; Deuteronomy 4:5-8; 1 Kings 8:41-43; Isaiah 42:1-6; 49:5-6; Isiah 56:3-8; Zechariah 8:20-23).

Place	Passage	Significance
Antioch in Pisidia — stated priority	Acts 13:46	Paul and Barnabas explain that God’s word had to be spoken to their Jewish hearers first before announcing their turn toward the Gentiles.
Paul’s stated gospel priority	Romans 1:16	The gospel is God’s power for salvation to everyone who believes, with priority expressed as for the Jew first and also for the Greek.
Damascus	Acts 9:20	Immediately following his conversion, Paul preaches Christ in the synagogues, establishing an early pattern of approaching Jewish audiences.
Salamis, Cyprus	Acts 13:5	Paul and Barnabas begin their recorded ministry on Cyprus by proclaiming God’s word in the Jewish synagogues.
Antioch in Pisidia	Acts 13:14–16	They enter the synagogue on the Sabbath, where Paul receives an opportunity to speak.
Iconium	Acts 14:1	They enter the Jewish synagogue and speak; many Jews and Greeks believe.
Thessalonica	Acts 17:1–3	Paul enters the synagogue according to his established custom and reasons from Scripture over three Sabbaths.
Berea	Acts 17:10–12	Upon arriving, Paul and Silas go into the Jewish synagogue, where their message receives a receptive hearing.
Athens	Acts 17:17	Paul reasons with Jews and Gentile worshipers in the synagogue while also engaging people daily in the marketplace.
Corinth	Acts 18:4–6	Paul reasons in the synagogue every Sabbath, addressing Jews and Greeks, before shifting his ministry following opposition.
Ephesus	Acts 18:19; 19:8–10	On his initial visit, Paul enters the synagogue and reasons with the Jews. Upon returning, he teaches there for three months before moving to the school of Tyrannus.

Am I reading too much into the fact that he found a certain Jew? I do not think so. Luke’s account should be read in light of Paul’s deliberate missionary practice and express views on the priority of the nations when presenting the gospel. Finding a certain Jew named Aquila (Latin for eagle) is the outworking of high intention. Paul is looking for persons ready to receive the glad tidings of the gospel. Aquila, as a Jew, should be acquainted with the Torah, the prophecies, and the expectation that God would send a Messiah, King, and deliverer for them. (It is interesting, for those who might want to say that Paul happened to find Aquila, that the same verb and same grammatical form are found here and in Acts 11:25-26. In the earlier passage Barnabas found someone he was looking for — Paul of Tarsus; the search of Barnabas is explicitly stated where Paul’s intention in Corinth is easily inferred from his practice and the surrounding narrative.)

Aquila is not alone; he is in the company of his wife Priscilla (Latin and a diminutive for Prisca; it means ancient or venerable). But why are they in Corinth? That is, why are Aquila and Priscilla in this city at all? It was on account of persecution. Claudius Caesar, in approximately AD 49, commanded all the Jews to get out of Rome. This couple settled in Corinth. Upon finding this man and his wife, Paul came to them (προσῆλθεν αὐτοῖς, prosēlthen autois). The word translated came to is used elsewhere in the gospels and Acts. It often indicates that someone approaches with purpose or with a proposal (Matthew 8:5; Luke 23:52; John 12:21; Acts 9:1). Although it is not stated, the context, the calling on Paul’s life, and actions that follow indicate that Paul approached the couple to coach them in matters of the gospel, to collaborate in ministry, and to be coworkers in their common vocation of tentmaking (Acts 18:3).

³So, because he was of the same trade, he stayed with them and worked; for by occupation they were tentmakers. ⁴And he reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks.

(Acts 18:3-4; Acts 20:34; 1 Cor. 4:12; 9:14; 2 Cor. 11:7; 12:13; 1 Thess. 2:9; 4:11; 2 Thess. 3:8) – Staying with them was logical. Tools required for his work of tentmaking would already be present with the couple. The arrangement could benefit both of parties. Having Paul with them may have also made it possible for the couple to take on more business. And the apostle would get immediate customers and money needed to support himself while in Corinth. Practically speaking and most importantly, it provided money for Paul so that he was not a burden to Aquila and Priscilla or those whom he would reach and teach. Paul stayed with them and worked (Acts 18:3). They were tentmakers (σκηνοποιός, skēnopoios) by trade. This means, essentially, that Aquila, Priscilla, and Paul were skilled artisans that fitted and stitched material, assembled shelters, and perhaps repaired worn good (Berding, 2021, para. 6). But why was he doing this instead of giving himself continually to prayer and the Scriptures? He training is showing through:

This trade was closely connected with the principal product of Paul’s native province, a cloth of goats’ hair called cilicium, used for cloaks, curtains, and other fabrics designed to give protection against wet. In Judaism it was not considered proper for a scribe or rabbi to receive payment for his teaching, so many of them practised a trade in addition to their study and teaching of the law. Paul, as a matter of policy, earned his living in this way during his missionary career (cf. Acts 20:34; 1 Corinthians 9:3-18; 2 Corinthians 11:7; 1 Thessalonians 2:9; 2 Thessalonians 3:8). (Bruce, 1988, p. 346)

Take notice of the vocational versatility and cultural consideration of Paul when ministering to Gentiles.

Location	Reference	Significance
Ephesus — recalled in his address at Miletus	Acts 20:34	Paul’s manual labor supplied his own needs and those of his companions. His work helped sustain the missionary team.
Corinth	1 Corinthians 9:3–18	Paul affirms the right of gospel ministers to receive financial support, yet voluntarily relinquishes that right among the Corinthians to avoid hindering the gospel and to offer it without charge.
Corinth	2 Corinthians 11:7	Paul preached without charging the Corinthians, humbling himself for their spiritual benefit. The following verses clarify that support from other churches also enabled this ministry.
Thessalonica	1 Thessalonians 2:9	Paul and his companions worked night and day while proclaiming the gospel so that they would not place a financial burden on their hearers.
Thessalonica	2 Thessalonians 3:8	They paid for their food through strenuous labor rather than depending on the Thessalonians. Their conduct also provided an example of diligence and responsibility for believers to imitate.

After working throughout the week as a tentmaker the same man then goes into the synagogue to work with the Scriptures to show Jews and Gentiles that Jesus is the Christ. But what are we to do with this? What is the relevance for the modern missionary, the contemporary carrier of the call to reach the lost, and the here-and-now person plying their trade but wanting to help make disciples.

Paul demonstrates that faithful missionary service leverages vocational versatility while considering culture. He challenges me to put skills to work, share the labor of others, and willingly bear personal costs so that financial demands do not hinder the gospel. And he reminds me that earning a living does not displace duty. He breaks away from the ministry to speak to me personally, “Look at me as I works at my trade and and still makes time to reasons with people about Christ.”

Paul’s example does not require every minister to practice a trade; he affirms his right to receive support (1 Corinthians 9:7–14). All things are permissible. But not all things are profitable. It does call every minister to place the advance of the gospel above personal convenience and the exercise of legitimate rights.

⁵When Silas and Timothy had come from Macedonia, Paul was compelled by the Spirit, and testified to the Jews that Jesus is the Christ.

(Acts 18:5) – Something changed when his brethren arrived. Actually two things did. First, Paul is no longer alone. He has the support of gifted and trained coworkers to assist him with the task of telling the truth and telling it well. Second, he has monetary support for his ministry. Silas and Timothy arrived in Corinth from Macedonia with contributions for Paul’s needs. Before his coworkers and support arrived he worked with his own hands to support himself. He did this to prevent missions among the Corinthians from being misconstrued as a way of making money. Who gave to support the ministry? It was the church in Philippi.

¹⁵Now you Philippians know also that in the beginning of the gospel, when I departed from Macedonia, no church shared with me concerning giving and receiving but you only. ¹⁶For even in Thessalonica you sent aid once and again for my necessities. (Philippians 4:15-16)

⁷Did I commit sin in humbling myself that you might be exalted, because I preached the gospel of God to you free of charge? ⁸I robbed other churches, taking wages from them to minister to you. (2 Corinthians 11:7-8)

With the wages from other churches in hand, the apostle has been freed from the day-to-day grind of tentmaking by generosity of churches that he had planted; explicitly, the churche in Philippi gave to support their spiritual father in the work of evangelism and discipleship. Upon receiving his friends and the funding they brought, the Spirit compels the apostle to get to the point: he testified to the Jews that Jesus is the Christ. Is this unusual? That is, is it unexpected that there would be a surge or fervor in preaching because he is not working to make ends meet. No! The principle at work is clear:

Simpler days can mean greater focus on the calling of Christ. When fellow believers share our burdens and supply practical needs, they help create room for sustained attention to prayer, witness, and discipleship. Every Jesus follower can participate: some gain time to give themselves more fully to ministry, while others make that focus possible through generosity and service. The aim is to use the freedom we receive faithfully—giving our time, gifts, and attention to what advances the gospel. Simplify.

⁶But when they opposed him and blasphemed, he shook his garments and said to them, “Your blood be upon your own heads; I am clean. From now on I will go to the Gentiles.” ⁷And he departed from there and entered the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue.

(Acts 18:6-7) – With the increased intensity and clarity in Paul’s preaching and teaching comes a corresponding counter of greater rejection; they opposed and blasphemed. Some of the Jews resisted the call to consider what the prophecies and work of Christ were indicating. Those same people went on to speak evil of Christ and the work that Paul was doing. What started with reasoning every sabbath had become a move of the Spirit to declare that Jesus is the Christ. Yes, the Spirit indwelling Paul is the force behind the increased intensity. He is in the world to convict, convince, and convert through the foolishness of the message preached.

Emphasis	Supporting passages	Significance
The Spirit empowers bold proclamation	Acts 4:8, 31; Acts 18:5	Peter speaks filled with the Spirit; the gathered believers speak boldly after being filled. Acts 18:5, in the NKJV, explicitly connects Paul’s inward compulsion with the Spirit.
The Spirit convicts	John 16:8–11	Jesus says the Spirit will convict the world concerning sin, righteousness, and judgment.
The Spirit testifies to Christ through witnesses	John 15:26–27; 16:13–14	The Spirit bears witness to Jesus, guides the apostles into truth, and glorifies Christ. Their witness accompanies His.
The Spirit gives power to the preached message	1 Corinthians 2:4–5; 1 Thessalonians 1:5	Paul attributes the effectiveness of his proclamation to the Spirit’s power, so that faith rests on God rather than human wisdom.
God saves through the message preached	1 Corinthians 1:18, 21–24; Romans 10:14–17	God uses the proclamation of Christ crucified to bring people to faith. The message appears foolish to the world but manifests God’s wisdom and power.
The Spirit gives new life	John 3:5–8; Titus 3:5–6	Conversion involves the Spirit’s life-giving work: new birth, regeneration, and renewal.
The Spirit’s work accompanies belief in the truth	2 Thessalonians 2:13–14	Paul connects salvation with the Spirit’s sanctifying work, belief in the truth, and God’s calling through the gospel.

Through the prophetic act of shaking the dust of the synagogue away from his clothing, he declared that he did not want to be judged with them. “When God comes to judge this synagogue and all that is in it for its wicked rejection of grace, I do not want to even have its dust on me.” And then he gives commentary for his conduct: “If I had not preached woe is me. Your blood would be on my head because I knew and did not warn you. But now, I have fulfilled my duty as the watchman. Your unwillingness to heed the warning is on you. I am clean.” F.F. Bruce says it well:

By a spectacular gesture (shaking out his cloak so that not a speck of dust from the synagogue might adhere to it) he expressed his resolve to have done with that building and his abhorrence of the slanderous talk in which his opponents were indulging—not so much against Paul himself as against the one whom Paul proclaimed as Messiah and Lord. He had discharged his responsibility to them, he assured them; if they would not accept the news of salvation which he brought, he was now free of blame. (Bruce, 1988, p. 349)

In the shaking out of his garment his attitude is made plain. He had stayed with his convention and policy of going to the Jews first. But he now spoke to these Jews a word of judgement that they would understand from their prophets.

We find the same language in Ezekiel’s picture of the prophet as a watchman over Israel (33:1–7; cf. 3:18). So Paul always fulfilled his role of witness to his fellow Jews. When it was no longer possible to bear that witness, he moved to the Gentiles. But in the next city he would be back to the synagogue, blowing his warning trumpet. (Polhill, 1992, pp. 384-385)

After saying that from now on he will to the Gentiles, notice what comes next. He goes out of the synagogue to the house next door; the house belongs to a Gentile named Justus. At some point a Gentile made it clear that his home could be used for the ministry rejected by the Jews of the synagogue. Justus is to be commended for using his worldly possession in the promotion of Jesus.

This man now placed his house at Paul’s disposal, and people who had been accustomed to attend the synagogue did not have to leave their habitual route if they wished to go on hearing Paul: they made their way toward the synagogue, as usual, but turned in next door. (Bruce, 1988, p. 350)

What does this say to us today?

The physical structure and religious rites of the synagogue were not required for the ministry to continue. The church is a people gathered around Jesus, receiving Jesus’ words, and learning to obey Jesus. Ministry flourishes where the ways of God are clearly revealed and patiently explained to promote faith in Christ, and where hearts hear and heed His will. Paul’s departure from the synagogue became the beginning of ministry next door. Justus reminds us that we can advance that same mission by opening our homes and placing our resources at Christ’s disposal (Acts 18:6–7). My dorm room, my apartment, or my house can become a place where people hear the gospel and grow as disciples. Keep speaking, recognize fresh opportunities, and consider what you can surrender so that others may hear. Surrender.

Acts 18:8 (NKJV)

⁸Then Crispus, the ruler of the synagogue, believed on the Lord with all his household. And many of the Corinthians, hearing, believed and were baptized.

(Acts 18:8) – The apostle has left the building. But the word he preached has not. However, the showdown and departure was not in vain. It was a separation that needed to happen; nothing was gained by not getting to the point and calling for a decision. The ruler of synagogue had become a believer during the time that Paul had been reasoning in their midst on the sabbaths. But it was when Paul left that that something happened. The decision had to be made; if the ruler of the synagogue did not become a Jesus follower he would not have access to the preaching God was making available through Paul. And his household had come to the same conclusion. It seems to ripple out from Crispus because many of the Corinthians, hearing the word of truth or gospel of their salvation, believed and were baptized.

In public baptism their decision was openly declared. Now, in order to get more of the truth that had saved them, they would have to go to the house of a Gentile. Paul was no longer going to the Jews; any Jew that wanted to learn to become effective as a Jesus follower would have to come away from scoffers and blasphemers to a house that was owned by a Gentile. Based on later writings of Paul to the church in Corinth, this Jew stayed with the Gentiles.

[T]he ruler of the synagogue became a believer. He likely was the same Crispus mentioned in 1 Cor 1:14 as one of the few in Corinth upon whom Paul himself administered baptism. (Polhill, 1992, pp. 385)

For Crispus there was a willingness humble himself and become a learner. What does this say to us who are hearing the gospel and realizing that if we accept the offer of God to receive forgiveness and favor through faith in Christ that we are letting go of positions and people that have meant much to us? It is certain that his conversion was a significant change to the synagogue and encouragement to other Corinthians that also believed.

The gospel calls for a decision that becomes visible in our lives. Crispus believed on the Lord, and many Corinthians publicly declared their faith through baptism (Acts 18:8). Following Jesus may cost us status, familiar associations, and the approval of people we love. We receive salvation through faith, but allegiance to Christ means trusting Him with what obedience may cost. Will you believe on the Lord, openly identify with Him, and follow Him even when doing so means leaving something precious behind?

Acts 18:9–11 (NKJV)

⁹Now the Lord spoke to Paul in the night by a vision, “Do not be afraid, but speak, and do not keep silent; ¹⁰for I am with you, and no one will attack you to hurt you; for I have many people in this city.” ¹¹And he continued there a year and six months, teaching the word of God among them.

(Acts 18:9-11) – It has taken a toll on the man. Each of the prior outreaches with the varying degrees of opposition have had a negative effect of his person. His commitment to Christ has been costly. This is what he says about himself in a letter he will eventually write to the Corinthians:

³I was with you in weakness, in fear, and in much trembling. (1 Corinthians 2:3)

By this time he is not the same. He has been weakened by his ordeals. Looking over his prior experiences I can imagine him in the night saying the following:

Missionary journey	Statement	Reference
Before the first journey — Damascus	I preached Jesus in Damascus, and men plotted to kill me. They watched the gates day and night. I escaped in darkness, lowered through the wall in a basket.	Acts 9:22–25; 2 Corinthians 11:32–33
Before the first journey — Jerusalem	I spoke boldly about Jesus in Jerusalem, and again men tried to kill me. The brothers had to take me to Caesarea and send me away to Tarsus.	Acts 9:28–30
First journey — Antioch in Pisidia	In Antioch, crowds came to hear the word, but opponents contradicted me and blasphemed. They stirred up influential people, persecuted Barnabas and me, and drove us out of the region.	Acts 13:44–50
First journey — Iconium	In Iconium, many believed, but others poisoned people’s minds against us. Then a plot formed to mistreat and stone us. We learned of it and fled. But, Lord, they were going to stone me.	Acts 14:1–6
First journey — Lystra	I was actually stoned in Lystra. Opponents came from Antioch and Iconium and turned the crowd against me. They dragged me outside the city, believing I was dead. Remember that, Lord! Because I don’t actually remember all of that.	Acts 14:19–20
Second journey — Philippi	In Philippi, Silas and I were seized and dragged before the authorities. A crowd rose against us. Our clothes were torn off, and we were beaten with rods. Many blows. Did you count them, Lord? Because, I stopped counting after 40.	Acts 16:19–23
Second journey — Philippi	After the beating, they put us in the inner prison and fastened our feet in stocks. We had come to proclaim freedom in Christ, and there we sat as prisoners. I still worshiped you, though. Remember?	Acts 16:23–24
Second journey — Thessalonica	In Thessalonica, opponents gathered a mob and attacked Jason’s house, searching for us. When they could not find us, they dragged Jason and other brothers before the authorities. People tried to help us suffered too.	Acts 17:5–9
Second journey — Thessalonica to Berea	Once again, I had to leave under cover of darkness. The brothers sent Silas and me away to Berea that night.	Acts 17:10
Second journey — Berea	In Berea, people received the word eagerly. But opponents followed me from Thessalonica and stirred up the crowds there too. The brothers sent me away, while Silas and Timothy remained behind.	Acts 17:11–15
Second journey — Athens	In Athens, some called me a babbler. When I spoke about the resurrection, some mocked me.	Acts 17:18, 32
Second journey — Corinth	Now I am in Corinth. I have proclaimed Jesus as the Christ, and again there is opposition and blasphemy. I have left the synagogue and begun ministering next door. Will the hostility become violence again?	Acts 18:5–7; the closing question is imagined.
Second journey — Corinth	So here I am here in weakness, fear, and much trembling. I know what it can cost to keep speaking.	1 Corinthians 2:3; the closing sentence is imagined reflection.

Paul is so fearful that it is physically manifest in visible trembling of his body. Some translations say that Paul has departed (μεταβαίνω) the synagogue (Acts 18:7). He has done more than depart the synagogue. F.F. Bruce translates 18:7 this way:

⁷ So, quitting the synagogue, he went into the house of a God-fearer… (Acts 18:7) (Bruce, 1988, p. 349)

He has quit and more. It is in the words of Jesus to Paul that we gain insights into his contemplations. Jesus says, “Do not be afraid, but speak, and do not keep silent; 10 for I am with you, and no one will attack you to hurt you; for I have many people in this city.” What is implied by Jesus words of comfort to Paul? Jesus says, “Do not be afraid” because Paul is fearful. In his own words he was literally shaking with fear. Jesus says “speak, and do not keep silent” because the apostle has considered not speaking the truth and keeping silent about what he knows. You can disagree with my commentary but you will have to then say that Jesus is just saying stuff. Since we know that is not the truth and that the Lord sees Paul’s heart (1 Samuel 16:7), we have to say that he had become weak and was ready to stop speaking.

But Jesus has not and will not leave his follower and faithful servant. Right now he needs a word of encouragement from his friend. After telling the apostle not to be afraid, to speak, and not to be silent, Jesus gives him the basis for keeping these commands:

My Presence – for I am with you. Although Jesus says more, this is the foundation for casting out fear – the presence of God is more powerful than any persecution… even death. Paul, you are not alone. The fact that this needs to be stated says that in the moment that is not how he felt. His faith needed to be reminded of the facts.
My Protection – and no one will attack you to hurt you; for I have many people in this city. You are not going to be assaulted or harmed
My Purpose – for I have many people in this city. Your continued witness matters. Your work is not done and you are being protected in order to fulfill your purpose.

He can now focus on feeding sheep, caring for the new congregation, and the business of being a witness. But what about us? There are two takeaway. One is for the assailants and the other is for assaulted.

For those of us prone to cut with comments and otherwise hurt people that God has sent to help us, we need to know this: it is taking a toll. Our treatment of those who serve us matters. Cruel words, persistent hostility, and careless accusations can wound people who are already carrying heavy burdens. Let us speak truth with love and strengthen those who labor among us.

And when we are the wounded servants, Christ’s encouragement to Paul gives us reason to persevere: (1) Rejection does not mean that the Lord has abandoned us or that our work is finished. (2) Some people may refuse the ministry we offer, but others still need to hear. (3) We may need to change where or how we serve, as Paul did when he moved next door. We must not let fear alone decide whether we continue. (4) Stand firm in the calling of Christ, receive the encouragement He provides, and keep serving those He places before you. In Jesus’ name, move on.

References

Berding, K. (2021, October 18). Was Paul a tentmaker? Part 1: Did Paul make literal tents? The Good Book Blog. Biola University. https://www.biola.edu/blogs/good-book-blog/2021/was-paul-a-tentmaker-part-1-did-paul-make-literal-tents

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

Polhill, J. B. (1992). Acts. Broadman & Holman Publishers.

5Sep

Missional Living – The Excellent Evangelism Example (Acts 17:22-34)

by Roderick Barnes Uncategorized

²² Then Paul stood in the midst of the Areopagus and said, “Men of Athens, I perceive that in all things you are very religious; ²³ for as I was passing through and considering the objects of your worship, I even found an altar with this inscription:

TO THE UNKNOWN GOD

Therefore, the One whom you worship without knowing, Him I proclaim to you: (Acts 17:22–23, NKJV).

Paul does not begin with an indiscriminate blast of information. He has already:

observed the city’s idolatry (Acts 17:16),
conversed with its people (Acts 17:17–18),
listened to their questions (Acts 17:19–21), and
examined their objects of worship (Acts 17:23).

The altar is not genuine theological common ground so much as a conversational point of contact, something to seize as a segue to matters of salvation. Paul does not say, “You already worship my God.”

He begins with something familiar. In this way the apostle to the Gentiles shows us a gentle way of getting into spiritual conversations. Start, if
possible, where they are. But don’t stay. He takes them with him in a rational review of basic things and will eventually expose their ignorance. But these are not Jews and this is not the synagogue. By initiating conversation about Jesus with their cultural items, Paul contextualizes the presentation of the gospel.

If he had not gone any further, it would have been less truth than what is required for saving faith. Interesting banter, perhaps—but not the gospel. And so he will not stop at a point of mutual agreement for the sake of keeping the peace. That would have been a compromise of his calling to avoid conflict. He has to keep going.

He could have derided their superstition and immediately pointed them away from the foolishness of idols to the real deal. However, δεισιδαιμονεστέρους (deisidaimonesterous) can carry the sense of “very religious” or “very superstitious.” Paul’s wording is tactful enough to secure a hearing while leaving room for correction. The former would have been tacky—taking cheap shots at their culture as a way to shame them into leaving their false faith. His approach was tactful—gently guiding the listeners from their point of view into the truth.

Paul demonstrates that faithful evangelists are both tactful and truthful: they OBSERVE carefully, listen respectfully, and begin with a familiar point of contact. But they do not stop at common ground. The evangelists patiently leads people from where they are to the saving truth they do not yet know.

God, who made the world and everything in it, since He is Lord of heaven and earth, does not dwell in temples made with hands (Acts 17:24, NKJV).

The word translated dwell (κατοικέω, katoikeō) denotes inhabiting or dwelling. It goes beyond merely appearing somewhere temporarily to indicate living in a space as a home. Paul’s presentation of the truth about the Unknown God begins with creation:

If the God who made the world and everything in it required a temple as His residence, we would be saying that He was effectively homeless until we were created and capable of making a place for Him to live. The Unknown God is not contained within His creation—the world and everything in it — dependent upon His creatures for housing, or confined to a space made by men.

He was unafraid to compare his own knowledge of God as revealed in creation (Psalm 19:1–2) and the Scriptures (1 Kings 8:37; Isaiah 66:1-2) with what was being asserted through the practices of the Gentiles in Athens. Through their idols, temple practices, and teachings, they were making statements about the Unknown God. Paul was there to set the record straight.

Nor is He worshiped with men’s hands, as though He needed anything (Acts 17:25, NKJV).

God is not sustained by human service. The word translated worshiped (θεραπεύω, therapeuō) can mean to serve, attend, care for, or heal. In Acts 17:25, “served” or “attended” best fits the context: Paul is not teaching that human beings should never serve God. The controlling phrase is as though He needed anything. God may accept worship and service, but He is never sustained by them. The logic is devastatingly simple:

God is not the recipient of life’s necessities (Psalm 50:9-12; Micah 6:6-8). He is their source.

Paul has moved from what God does not need—a dwelling place or service—to the truth about Him: God continually gives life, breath, and all things.

²⁶ And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, ²⁷ so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; ²⁸ for in Him we live and move and have our being, as also some
of your own poets have said, “For we are also His offspring.” (Acts 17:26–28, NKJV).

Paul does not merely use cultural references to engage in polite disclosure about the One True God; he is engaged in an intentional attempt to deconstruct two dominant philosophical schools of Athens: the Epicureans and the Stoics.

1. Refuting the Epicureans—the Deistic Materialists

The Epicureans believed that if gods existed, they were distant, utterly detached from human affairs, and did not govern the world. They also believed that the soul dissolves at death, making a physical resurrection impossible.

Paul proclaims a God who created the universe and actively sustains it. He explicitly states that God is “not far from each one of us” (Acts 17:27). Further, he says that the Unknown God gives. In fact, in verse 25, Paul says that God gives (didous) to all life, breath, and all things. Didous is a present active participle. The present tense presents the action as ongoing. Paul does not say that God once gave life and then walked away. God remains the active giver of life, breath, and all things. This directly contradicts the Epicurean view of distant, unconcerned deities.

Do you see the conflict? Epicureans say that if there are gods, there are distant and detached. Paul asserts that there is really one God and that He is not far from each one of us (Acts 17:27) and actively gives to all life, breath, and all things (Acts 17:25).

2. Refuting the Stoics—the Pantheistic Fatalists

The Stoics were pantheists. They believed that “God” was an impersonal, divine spark or cosmic reason (Logos) infused throughout the material universe. To them, God was the world. They also believed in a cyclical, fatalistic universe. (That is, the Stoics believed that the universe passed through endlessly recurring cycles and that every event unfolded according to an inescapable, rationally ordered fate.) Paul agrees that humanity is dependent upon the divine, but he radically changes the relationship. God is not in the stone or identical with the cosmos. The cosmos exists within the boundaries established by a transcendent, personal Creator.

In Acts 17:28a, Paul states, “For in Him we live and move and have our being.” The apostle to the nations is quoting the 6th-century BCE Cretan religious teacher and philosopher Epimenides of Crete. The statement is traditionally attributed to the lost Cretica of Epimenides. Because the poem is no longer extant, the attribution and reconstructed surrounding lines should be presented with appropriate qualification. In Cretan mythology, King Minos addresses the supreme deity, Zeus, disputing the popular claim that Zeus had died and was buried in Crete:

They fashioned a tomb for thee, O holy and high one—
The Cretans, always liars, evil beasts, idle bellies!
But thou art not dead: thou livest and abidest for ever,
For in thee we live and move and have our being.

In its original Greek context, the line was an affirmation of pantheistic or panentheistic divine presence: God is not an idol made by hands or a dead entity trapped in a tomb, but the living sustainer of existence. (It should be noted that Paul will quote Epimenides again in Titus 1:12. In that epistle he says that he is quoting a Gentile prophet.)

He also quotes the Stoic poet Aratus of Cilicia (born 310 B.C.) from the fifth line of a work called the Phaenomena:

Let us begin with Zeus. Never, O men, let us leave him
unmentioned. All the ways are full of Zeus,
and all the market-places of human beings. The sea is full
of him; so are the harbors. In every way we have all to do with Zeus,
for we are truly his offspring.

When Paul says, as also some of your own poets have said, “For we are also His offspring” (Acts 17:28b), he quotes a line from Aratus’s Phaenomena, a poem about Zeus that would likely have been familiar to the Stoics among his hearers. The word translated we are (ἐσμέν , esmen), is the first-person plural, present active indicative form of “to be” (εἰμί, eimi). Aratus employed this language within a Stoic worldview in which divine reason permeated the material universe. Paul, however, does not use γένος (genos, “offspring”) to suggest that human beings possess a portion of God’s essence. Rather, he uses the poet’s words to affirm that all humanity owes its existence to God and therefore remains dependent upon Him. Every human being bears God’s image, but no human being shares His divine essence. Believers are personally indwelt by God the Holy Spirit and receive a new nature through regeneration, but they do not thereby become divine.

Paul demonstrates that evangelist learns the culture well enough to speak through its language, literature, and the ideas of its thought leaders. He or she can fearlessly affirm whatever truth the culture has perceived and then candidly expose where the culture is wrong; he or she will DISCERN, DELINEATE, and DECLARE. Cultural knowledge, for the evangelist, becomes a bridge and not a destination. The evangelist uses they bridges discover to lead hearers from familiar concepts to the truth of the living God and the gospel of Jesus Christ.

Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone, something shaped by art and man’s devising (Acts 17:29, NKJV).

Paul follows the quotations with verse 29: “Therefore, since we are the offspring of God, we ought not to think that the Divine Nature is like gold or silver or stone.” If we are the offspring of a personal being, God cannot be an inanimate, impersonal force or an idol carved by human hands. Paul exposes the irrationality of idolatry. The contrast between θεός (theos, “God”) and θεῖον (theion, “Divine Nature”) helps Paul move from humanity’s derivation from God to the nature of God Himself. The argument is:

Humanity derives its life from God.
Human beings possess life, reason, will, and personality.
Therefore, humanity cannot adequately represent its Creator as a lifeless object.
An idol fashioned by the creature must necessarily be inferior to both
the creature and the Creator.

Or, in the memorable Roderick Barnes paraphrase:

“Don’t be stupid, Mr. Stoic. That don’t make no sense!”

The Stoic might immediately protest that the statue only represents the divine, Paul’s answer remains: the Divine Nature cannot be reduced to anything produced by “art and man’s devising.” Yes, “Even if pagan philosophers rationalize the images as material symbols of the invisible divinity, the great bulk of the worshipers will pay divine homage to the images themselves.” (Bruce, 1988, p. 340) These idolaters were no different from their Jewish counterparts. God forbade the making of images because fallen people would not leave them as mere representations; they eventually would bow before them, serve them, and seek from them the favor and deliverance that belong to God alone.

Exodus 20:4–5 — God joins the prohibition against making an image with the danger of worshiping it: You shall not make for yourself a carved image…you shall not bow down to them nor serve them.
Deuteronomy 4:15–16, 19 — Because Israel saw no visible form when God spoke, they were commanded to take careful heed to yourselves, lest you act corruptly and make for yourselves a carved image. Moses warned that they might be driven to worship them and serve them.
Exodus 32:4–6 — Israel fashioned the golden calf, identified it with the god who delivered them, built an altar before it, and offered sacrifices to it. The image did not remain a mere religious aid; it became an object of worship.
Isaiah 44:15–17 — A man uses part of a tree for ordinary fuel and makes the remainder into a god. He then falls down before it and worships it, prays to it and says, “Deliver me, for you are my god!” The idol becomes both the object of adoration and the source from which favor and deliverance are sought.
Jeremiah 2:27–28 — Judah said to wood, You are my father, and to stone, You gave birth to me. Yet in trouble they called upon these gods: Arise and save us.
Habakkuk 2:18–19 — The idolater trusts in the image he has made and appeals to it for help: Woe to him who says to wood, “Awake!” To silent stone, “Arise! It shall teach!”

³⁰ Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent, ³¹ because He has appointed a day on which He will judge the world in righteousness by the Man whom He has ordained. He has given assurance of this to all by raising Him from the dead.” (Acts 17:30-31, NKJV).

Paul finally removes the philosophical gloves: The Unknown God now commands a known response. The word translated ignorance (ἄγνοια, agnoia) means ignorance or lack of knowledge. Elsewhere Scripture certainly teaches that humanity suppresses available truth (Romans 1:18–23). Paul’s emphasis here is upon the end of divine forbearance. “Overlooked” does not mean that God approved, excused, or failed to notice their idolatry. It means that He temporarily withheld the final judgment now announced through the gospel. The Unknown God has now made known:

His command: everyone must repent.
His scope: all people everywhere.
His timetable: He has appointed a day.
His standard: righteousness.
His Judge: the Man whom He ordained.
His assurance: He raised that Man from the dead.

The resurrection is therefore not merely evidence that Jesus lives. It is God’s public certification that Jesus Christ is the appointed Judge of humanity and the Son of the true God.

³² And when they heard of the resurrection of the dead, some mocked, while others said, “We will hear you again on this matter.” ³³ So Paul departed from among them. ³⁴ However, some men joined him and believed, among them Dionysius the Areopagite, a woman named Damaris, and others with them. (Acts 17:32-34)

Paul has presented the gospel to the Gentiles. What we see next are three responses to the offer of reconciliation.

Response	Description	Result
Mocking	Some mocked	Immediate rejection
Interest	We will hear you again on this matter	Postponed consideration
Belief	Some men joined him and believed	Faith and identification with Paul

The second response should not automatically be treated as conversion or even sincere openness. We will hear you again may represent genuine interest, procrastination, or polite dismissal. Luke carefully distinguishes these people from those who believed. Paul’s responsibility was faithful proclamation; the hearers remained responsible for their response. The apparent modesty of the results does not indicate that the evangelistic undertaking failed. Dionysius, Damaris, and others unnamed passed from worshiping what they did not know to believing in the risen Christ whom Paul proclaimed. What we are saying is this:

Paul demonstrates that effective evangelism begins where people are but does not leave them there. It moves from the familiar to the Creator, from the Creator to human accountability, from accountability to repentance, and from repentance and judgment to the resurrection. Yes, the resurrection. It is in this that effective evangelism finds it cornerstone and most compelling argument for placing faith in Jesus – because he is risen. The evangelist finds a point of contact and faithfully brings the conversation to Christ and the nonnegotiable demand for a response; they APPEAL.

What are we to do with all of this? Here below are some key questions and actions for you and I.

Question	Action	Emphasis
How carefully have I observed and listened to the people I am trying to reach?	Learn their questions, beliefs, language, literature, and cultural concerns. Look for a familiar point of contact that can open a spiritual conversation.	Observe
Can I distinguish the truth within their worldview from the errors that distort it?	Affirm what is true without endorsing what is false. Use familiar ideas as a bridge to explain the personal Creator upon whom all people depend.	Discern, Delineate, Declare
Have I brought the conversation beyond common ground to Jesus Christ and the necessity of repentance?	Clearly proclaim human accountability, the coming judgment, and the resurrection of Jesus. Earnestly appeal to the hearer to repent and believe, while entrusting the response to God.	Appeal

References

Bruce, F. F. (1988). The Book of the Acts. Wm. B. Eerdmans Publishing Co.

5Sep

On The Parables of Christ in the Gospel of Matthew

by Roderick Barnes Biblical Greek

Introductory Matters

Chapter 1 – Reasons for Writing and Reading

Chapter 2 – The Context and Background of the Parables

The Author – Matthew the Tax Collector

The Audience – The Jews

The Architecture – Five Sections

The Aim – Matthew never says, “I wrote this so that you, reader, would know that or would believe ….” That is, Matthew does not supply a single purpose statement comparable to John 20:31. But we can derive or determine the aim of his account by considering its structure, opening, fulfillment themes, major discourses, and conclusion. From these we may say the following:

Matthew wrote to demonstrate that Jesus is Israel’s promised Messiah and royal Son of David, the fulfillment of the Scriptures and the authoritative presence of God among His people. Through Jesus’ words and works, Matthew explains the character of the kingdom of heaven and its King. In the narrative the former tax collector reveals how the Rabbi from Nazareth forms believers into obedient disciples, and commissions them to make disciples among all nations until the consummation of the age.

Division 1 (Matthew 7–12)

Chapter 3 – The Wise and Foolish Builders (Matthew 7:24–27)

Chapter 4 – New Cloth and New Wine (Matthew 9:16–17)

Chapter 5 – The Children in the Marketplace (Matthew 11:16–19)

Chapter 6 – The Strong Man (Matthew 12:29)

Division 2 (Matthew 13)

Chapter 7 – The Sower (Matthew 13:3–23)

Chapter 8 – The Wheat and the Tares (Matthew 13:24–30, 36–43)

Chapter 9 – The Mustard Seed (Matthew 13:31–32)

Chapter 10 – The Leaven (Matthew 13:33)

Chapter 11 – The Hidden Treasure and the Pearl of Great Price (Matthew 13:44–46)

Chapter 12 – The Dragnet (Matthew 13:47–50)

Chapter 13 – The Householder’s Treasures (Matthew 13:52)

Division 3 (Matthew 18)

Chapter 14 – The Lost Sheep (Matthew 18:12–14)

Chapter 15 – The Unforgiving Servant (Matthew 18:23–35)

Division 4 (Matthew 20–22)

Chapter 16 – The Laborers in the Vineyard (Matthew 20:1–16)

Chapter 17 – The Two Sons (Matthew 21:28–32)

Chapter 18 – The Wicked Vinedressers (Matthew 21:33–46)

Chapter 19 – The Wedding Feast (Matthew 22:1–14)

Division 5 (Matthew 24–25)

Chapter 20 – The Fig Tree (Matthew 24:32–35)

Chapter 21 – The Householder and the Thief (Matthew 24:43–44)

Chapter 22 – The Faithful and Evil Servants (Matthew 24:45–51)

Chapter 23 – The Wise and Foolish Virgins (Matthew 25:1–13)

Chapter 24 – The Talents (Matthew 25:14–30)

Chapter 25 – The Sheep and the Goats (Matthew 25:31–46)

Archives September 2026

Introduction

The Great Commitment

The Great Commandment

The Great Commission